Acts 7:34-35

7:34 I have certainly seen the suffering ¹  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ²  Now ³  come, I will send you to Egypt.’ ⁴  7:35 This same ⁵  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁶  God sent as both ruler and deliverer ⁷  through the hand of the angel ⁸  who appeared to him in the bush.

Acts 9:38

9:38 Because Lydda ⁹  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ¹⁰ 

Acts 10:17

10:17 Now while Peter was puzzling over ¹¹  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ¹²  and approached ¹³  the gate.

Acts 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

Acts 13:15

13:15 After the reading from the law and the prophets, ¹⁴  the leaders of the synagogue ¹⁵  sent them a message, ¹⁶  saying, “Brothers, ¹⁷  if you have any message ¹⁸  of exhortation ¹⁹  for the people, speak it.” ²⁰ 

[7:34]  ¹ tn Or “mistreatment.”

[7:34]  ² tn Or “to set them free.”

[7:34]  ³ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ⁴ sn A quotation from Exod 3:7-8, 10.

[7:35]  ⁵ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁶ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁷ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁸ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[9:38]  ⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ¹⁰ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[10:17]  ¹³ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ¹⁴ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ¹⁵ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[13:15]  ¹⁷ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹⁸ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹⁹ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ²⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ²¹ tn Or “word.”

[13:15]  ²² tn Or “encouragement.”

[13:15]  ²³ tn Or “give it.”